KECHARA

FEATURES • DORJE SHUGDEN
53
In his lifetime, Nagarjuna had
many illustrious students but
amongst them, there were four
primary spiritual sons and three
close sons. The Acharya’s four
primary sons were Sakyamitra,
Nagabodhi, Aryadeva and
Matanga while his three close sons
were Buddhapalita, Bhavaviveka
and Asvagosha. The Acharya
also met another of his foremost
student, Chandrakirti, when he
was older and said to him, “To
my last disciple Chandrakirti, I
shall show the ultimate Dharma
which is not born”.
And the Acharya taught the Sutra
and Tantra to this promising
student. Chandrakirti later
became highly attained and
eventually propagated a view of
emptiness called the Prasangika
tradition based on Nagarjuna’s
Madhyamaka teachings.
Much later, when Lama
Tsongkapa asked Manjushri, the
Buddha of Wisdom if he could
rely on Chandrakirti’s text in order
to comprehend Nagarjuna’s
view to which Manjushri replied
that Chandrakirti’s purpose of
appearing on earth was to clarify
Nagarjuna’s excellent view.
Manjushri then added that Lama
Tsongkapa could have full faith
in Chandrakirti because he had
clearly understood Nagarjuna’s
complete view of emptiness.
Lama Tsongkapa finally gained full
direct perception of emptiness
through his study and meditation
on Buddhapalita’s text, which
was praised by Chandrakirti
who shared the same view.
Then, Lama Tsongkapa infused
his own writings and teachings
with the same, based on his
own exhaustive study and divine
teachings from Manjushri. It is
said that those who follow Lama
Tsongkapa’s writings and lineage
would be blessed by Manjushri
to gain quicker realisation of
emptiness.
Hence, Dorje Shugden arose as
a Dharma Protector to assist and
protect this special uncommon
lineage of Nagarjuna’s view as
upheld by Lama Tsongkhapa.
This is why Dorje Shugden wears
the round yellow hat, which
is a physical representation
of Nagarjuna’s view that he
has sworn to protect. The
Perfection of Wisdom teachings
was incorporated by Lama
Tsongkhapa in the later part of
his seminal masterpiece, the
Great Treatise on the Stages of
the Path to Enlightenment or
Lamrim Chenmo.
The study of the Lamrim is
emphasised with the Gelug
tradition because it contains all
the main topics of the Buddha’s
teachings. It is placed in an
ascending order to facilitate
comprehension and guide
the practitioner from the
basic teachings on death and
impermanence all the way up to
the highest view of emptiness.
It is not necessary to read and
study the archaic language
of the Perfection of Wisdom
Sutra because there are many
commentaries given especially
those that are contained within
the Lamrim.
Studying the meaning of these
texts gives you the theoretical
knowledge of emptiness.
However, the teachings of
emptiness can only be realised
through meditation. The practice
of the highest yoga tantra like
Vajrayogini with its 11 yogas
allows one to gain the realisation
of emptiness through its powerful
and profound practices. The
practice of Vajrayogini as a means
to develop a direct perception of
emptiness is far easier and more
accessible than to meditate on
emptiness alone. Therefore,
Gelug lineage lamas recommend
the practice of tantra to students
who are ready and grounded by
the Lamrim and so forth.
In order to develop realisation
of emptiness through the
practice of tantra, there are
many obstacles arising from our
negative karma and distractions
that could arise to derail or stop
us. Hence, we need a swift and
powerful protector to come to
our aid like the almighty Gyalchen
Dorje Shugden. This Protector
arose specifically to protect the
proliferation of the teachings and
the eliminate obstacles of the
practitioners who are striving to
uphold these teachings. Hence,
the practice of Dorje Shugden is
crucial for practitioners especially
those who seek to develop deep
insight into the higher teachings
of tantra and wisdom.
references:
1 Lobsang N. Tsonawa (1984),
Indian Buddhist Pundits
2 New Delhi. Library of Tibetan
Works and Archives.
3 Berzin Archives
4 Dorjeshugden.com